Why is the Bishop of Linz being criticised on the Linz Diocesan website?

Margit Hauft who seems incapable of giving a simple yes or no answer to whether she assents to Catholic teaching on the reservation of the priesthood to men has issued a statement as President of Catholic Action Upper Austria, which is actually on the Linz Diocesan website. Either that statement should go or she should go. Either she assents to Catholic teaching as an office holder in the Diocese or she should go.

If a Bishop cannot control his own Diocesan website, he can hardly control his Diocese and perhaps he should be considering his position as well. 

Replacing an arch-liberal with a paleo-liberal (or is that the other way around) at the head of the communications office will have done nothing for his credibility in Rome. 

"I have absolutely nothing to apologise for" -former press spokesman for Linz Diocese

I would not try saying that at the gate of heaven- St Peter might wonder why you opposed his successor as Pope when he wanted to appoint a good and holy man as auxiliary Bishop of Linz.

Mood of depression hangs over Linz diocesan functionaries (and Josef Ertl!)

(Katzenjammer- means also a chorus of cats wailing or hangover!)

From kath.net

President of Catholic Action speaks after the Kaineder sacking about certain internet sites and direct intervention from the Vatican - Josef Ertl: Now we know who governs the Diocese of Linz: the Catholic fundamentalists grouped around kath.net

In the Diocese of Linz, a chorus of whining cats can be heard from some diocesan officials after the sacking of controversial diocesan spokesman Ferdinand Kaineder.

Margit Hauft, President of Catholic Action Upper Austria believes the Diocese of Linz to be currently in "a worrying situation" and says: "It is no secret that Bishop Ludwig Schwarz is very much under pressure from ultra conservative groups," said Hauft. Thus, for example on some internet sites and through direct intervention by the Vatican the removal of the head of the diocesan communications offices have been requested over a long period of time. She also asserted that "a commitment to preaching and vibrant parishes" was a special merit of Ferdinand Kaineder and that he " always acted as a spokesman of the whole diocese and not individual groups seen" did. Moreover, he had stood "fully loyal" to the Bishop.

Can sit up and Gabriele Eder-Cakl, the new diocesan spokeswoman. She spoke in a first statement about a "difficult time" and told the media that she was "very disappointed" because the decision to dismiss Kaineder was made on the basis of "denunciation".

Josef Ertl, the former editor in chief of the Upper Austria-Rundschau, says on his weblog that he is disappointed: "Now we know who governs the Diocese of Linz: the Catholic fundamentalists grouped around kath.net. They have achieved their goal. Ferdinand Kaineder, the diocesan spokesman, whose head they have demanded, must go. Thus, Bishop Ludwig Schwarz has taken a further decision, which lead the Diocese away from a contemporary proclamation of faith towards a traditionalist, backward looking course.

Cathcon: Margit Hauft is also putting her own position in danger by not stating publicly her fidelity to Catholic teaching on the ordination of women. She wants the office but is not prepared to carry the obligations that go with it, as witnessed by a recent interview. A string of emails from Cathcon to her office have brought no response. A yes or no would have done.

As for Kaineder successor, she was a contributor to this ghastly and vacuous book, so lacking in content it went straight in the circular filing cabinet in the corner of the room, which is emptied every day. If the Bishop of Linz thinks he is going to save his skin by throwing one liberal off the merry-go-round to put another on it, he must have another think coming. She is yet another member of that pseud0-clerical elite that have brought the Diocese to its knees.

Cardinal wants regular mini-Vatican II Councils

From Radio Vatican

Cardinal Carlo Maria Martini would like to see the calling of a Council every twenty or thirty years. The former archbishop of Milan stated this in an interview with the daily newspaper "La Repubblica". Such regular Councils, as the Council of Constance had called for at the beginning of modern times should "only consider a maximum of two subjects”. Martini said that he wanted, above all, to have a council on how the Church should deal with the issue of divorce. This issue affects more and more people within the church. Another urgent issue, which a Council should consider is a revival of the Sacrament of Penance. - The Jesuit Martini went into the subject of the Second Vatican Council in the interview. This set as goal forty years ago of putting itself in the context of “modern science and society" said Martini : "This discussion has remained marginal. We are still far from having solved this problem. It seems almost, as we look more backward than forward."

The Church has been happily delivered from a Martini Papacy.

Feast of St Bonaventura

The saint shows St Thomas the true secret of Christian wisdom.

Feast of Blessed Humbert of Romans

Fifth Master of the Dominican order. A magnificent work of his on preaching which modern priests could do well to read and practice.

A sermon on deficient preaching. The apostles with one sermon converted thousands, now with thousands of sermons----

Voice of Faithful may close national headquarters

More good news

Diocese of Linz press spokeman resigns- the cleanout required by Rome begins

From Uppper Austrian News

As Upper Austrian News exclusively reported, the presumed member of the liberal camp and Head of the Communications Office of the Diocese of Linz, Ferdinand Kaineder has to go. He has been “relieved of his functions” since last Tuesday says the official website of the diocese. Bishop Ludwig Schwarz cannot be reached for a statement: Because he was ill, the secretary broke the news.

Kaineder was appointed Head of the Communications Office under Bishop Maximilian Aichen, the predecessor to Schwarz Conservative ecclesiastical circles were at loggerheads with him again and again. Among other things, they criticised a cd mailed in 2006 to 15,000 young Catholics in Upper Austria. The cards contained some surprising statements about sexuality. Specifically that discrimination against homosexuals could not be justified on the basis of Christian principles and on contraception, there was a note: "We live in the 21st Century ". One group used the CD to launch a boycott of the church tax and to demand the resignation of Kaineder. The Communications Office was responsible for the content of the CD.

Officially, it was, Bishop Schwarz on Tuesday who decided after several discussions to make a personnel change with regard to his spokesperson and the management of the communications office of the Diocese of Linz. Kaineder was told on Monday that he was “relieved” of his functions. His former deputy Gabriele Eder-Cakl takes over the leadership and will take further the diocesan communication concept. She spoke in a initial statement of a "difficult time". She was "very disappointed" because the decision to dismiss Kaineder was taken on the basis of "denunciation".

In information given by Kaineder to diocesan staff, Schwarz had taken his decision on the grounds that "from one side" it is still the case that the youth-CD card is the grounds for great reproach and even to this day letters and questions arrive. Kaineder also can be seen by many as a strong representative of the so-called "Linz Way" and the spokesman of the bishop must completely identify with the tasks, views and statements of the bishop.

Kaineder stated that, he would not deny that from a certain website in the last few years, a veritable "defamation" campaign had been conducted against him personally in his capacity as head of the communications office and what still causes him a lot more pain, against his purely voluntary activity that he undertook in Kirchschlag Parish Church as the Chairman of the Church Council and Honorary Chaplain (he took to reading the Gospel and preaching even after a ban from the Bishop on lay preaching). He was really surprised and disappointed that in recent years "above" had given more credibility to the informers than to their own colleague. That these international internet networks have good, yes, the best contacts in Rome, was now quite well known. He can see and experience this kind of "merciless reporting" as a real threat to an open, dialogical Church, with faith in God turned unconditionally towards the people.

Kaineder is 52 years old. He studied theology and held various posts in the Diocese of Linz, inter alia, as an education lecturer at the Petrinum (1978-80), as a pastoral assistant in the Cathedral Parish (1982-92), at the same time training theology students (1989-2000) and since 2000 has been operating as the Head of the Communications Office. He could not yet provide details on his professional future.

The sheer quality of the work of Mr Kaineder can be seen in the subtility and his originality of the use of bananas to promote Catholicism.

He already has his own website offering group and individual communications coaching.
"Visions, goals and paths"


Visions of a Catholicism with a powerless Papacy, seeking secular goals, following Protestant paths.

Its that Jesuit again, dancing his way into Germany

This time, this is actually part of a Mass.

One Church, one Faith, one Lord

Feast of St Veronica

From the Golden Legend

And when Pilate had delivered Jesu Christ to the Jews for to be crucified he doubted the Emperor that he should be reproved of that which he had judged an innocent, and sent a friend of his for to excuse him. And in this while Tiberius the Emperor fell into a grievous malady. And it was told to him that there was one in Jerusalem that cured all manner maladies. And he knew not that Pilate and the Jews had slain him. He said to Volusian, which was secret with him: Go into the parts over sea, and say to Pilate that he send to me the leech or master in medicine for to heal me of my malady. And when he was come to Pilate and had said his message, Pilate was much abashed, and demanded fourteen days of dilation, in which time Volusian found an old woman named Veronica which had been familiar and devout with Jesu Christ. He demanded of her where he might find him that he sought. She then escried and said: alas! Lord God, my Lord, my God was he that ye ask for, whom Pilate damned to death, and whom the Jews delivered to Pilate for envy, and commanded that he should be crucified. Then he complained him sorrowfully, and said: I am sorry because he may not accomplish that which my lord the Emperor hath charged me. To whom Veronica said: My lord and my master when he went preaching, I absented me oft from him, I did do paint his image, for to have alway with me his presence, because that the figure of his image should give me some solace. And thus as I bare a linen kerchief in my bosom, our Lord met me, and demanded whither I went, and when I told him whither I went and the cause, he demanded my kerchief, and anon he emprinted his face and figured it therein. And if my lord had beholden the figure of Jesu Christ devoutly he should be anon guerished and healed. And Volusian asked: Is there neither gold ne silver that this figure may be bought with? She answered: Nay, but strong of courage, devout and of great affection, I shall go with thee and shall bear it to the Emperor for to see it, and after I shall return hither again. Then went Volusian with Veronica to Rome and said to the Emperor: Jesus of Nazareth, whom thou hast long desired, Pilate and the Jews by envy and with wrong, have put to death, and have hanged him on the cross. And a matron, a widow, is come with me which bringeth the image of Jesus, the which if thou with good heart and devoutly wilt behold, and have therein contemplation, thou shalt anon be whole. And when the Emperor had heard this, he did anon make ready the way with cloths of silk, and made the image of Jesus to be brought before him. And anon as he had seen it and worshipped it he was all guerished and whole. Then he commanded that Pilate should be taken and brought to Rome. And when the Emperor heard that Pilate was come to Rome, he was much wroth, and inflamed against him, and bade that he should be brought tofore him. Pilate ware always the garment of our Lord which was without seam, wherewith he was clad when he came before the Emperor. And as soon as the Emperor saw him all his wrath was gone, and the ire out of his heart; he could not say an evil word to him. And in his absence he was sore cruel towards him, and in his presence he was always sweet, and debonair to him, and gave him licence and departed. And anon as he was departed he was as angry and as sore moved as he was before, and more because he had not showed to him his fury. Then he made him to be called again, and sware he should be dead. And anon as he saw him his cruelty was all gone, whereof was great marvel. Now was there one by the inspiration of God, or at the persuasion of some Christian man, caused the Emperor to despoil him of that coat. And anon as he had put it off, the Emperor had in his heart as great ire and fury as he had before, wherefore the Emperor marvelled of this coat, and it was told to him that it was the coat of Jesus. Then the Emperor made Pilate to be set in prison till he had counselled what he should do with him. And sentence was given that he should die a villain's death. And when Pilate heard the sentence, he took a knife and slew himself. And when the Emperor heard how he was dead, he said: Certainly he is dead of a right villainous death and foul, for his own proper hand hath not spared him. Then his body was taken and bounden to a millstone and cast in the river of Tiber for to be sunken in to the bottom. And the ill spirits in the air began to move great tempests and marvellous waves in the water, and horrible thunder and lightning whereof the people was sore afraid and in great doubt. And therefore the Romans drew out the body and in derision sent it to Vienne and cast it in to the river named Rhone. Vienne is as much to say as hell, which is said Gehenna, for then it was a cursed place, and so there is his body in the place of malediction. And the evil spirits be as well there as in other places, and made such tempests as they did before, insomuch that they of that place might not suffer it. And therefore they took the vessel wherein the body was, and sent it for to bury it in the territory of the city of Lausanne. The which also was tempested as the other. And it was taken thence and thrown into a deep pit all environed with mountains. In which place, after the relation of some, be seen illusions, and machinations of fiends be seen grow and boil. And hitherto is this story called apocryphum read. They that have read this, let them say and believe as it shall please them.

Life is worthy of Life by Franz Lehar

Life unworthy of life- today and in Nazi Germany

Feast of St Olga, grandmother of Vladimir

Please pray for the repose of my grandmother, who was called Olga.

Feast of Pope St Pius I

From the Catholic Encyclopedia- the protypical Pope called Pius, the hammer of heretics.

Date of birth unknown; pope from about 140 to about 154. According to the earliest list of the popes, given by Irenaeus (Against Heresies II.31; cf. Eusebius, Church History V.6), Pius was the ninth successor of St. Peter. The dates given in the Liberian Catalogue for his pontificate (146-61) rest on a false calculation of earlier chroniclers, and cannot be accepted. The only chronological datum we possess is supplied by the year of St. Polycarp of Smyrna's death, which may be referred with great certainty to 155-6. On his visit to Rome in the year before his death Polycarp found Anicetus, the successor of Pius, bishop there; consequently, the death of Pius must have occurred about 154. The "Liber Pontificalis" (ed. Duchesne, I, 132) says the father of Pius was Rufinus, and makes him a native of Aquileia; this is, however, probably a conjecture of the author, who had heard of Rufinus of Aquileia (end of fourth century). From a notice in the "Liberian Catalogue" (in Duchesne, "Liber Pontificalis", I, 5), which is confirmed by the Muratorian Fragment (ed. Preuschen, "Analecta", I, Tübingen, 1910), we learn that a brother of this pope, Hermas by name, published "The Shepherd" (see HERMAS). If the information which the author gives concerning his personal conditions and station (first a slave, then a freedman) were historical, we should know more about the origin of the pope, his brother. It is very possible that the story which Hermas relates of himself is a fiction.

During the pontificate of Pius the Roman Church was visited by various heretics, who sought to propagate their false doctrine among the faithful of the capital. The Gnostic Valentinus, who had made his appearance under Pope Hyginus, continued to sow his heresy, apparently not without success. The Gnostic Cerdon was also active in Rome at this period, during which Marcion arrived in the capital (see MARCIONITES). Excluded from communion by Pius, the latter founded his heretical body (Irenaeus, Against Heresies III.3). But Catholic teachers also visited the Roman Church, the most important being St. Justin, who expounded the Christian teachings during the pontificate of Pius and that of his successor. A great activity thus marks the Christian community in Rome, which stands clearly conspicuous as the centre of the Church. The "Liber Pontificalis" (ed. cit.) speaks of a decision of this pope to the effect that Jewish converts to Christianity should be admitted and baptized. What this means we do not know; doubtless the author of the "Liber Pontificalis", here as frequently, refers to the pope a decree valid in the Church of his own time. A later legend refers the foundation of the two churches, the titulus Pudentis (ecclesia Pudentiana) and the titulus Praxedis, to the time of this pope, who is also supposed to have built a baptistry near the former and to have exercised episcopal functions there (Acta SS., IV May, 299 sqq.; cf. de Rossi, "Musaici delle chiese di Roma: S. Pudenziana, S. Prassede"). The story, however, can lay no claim to historical credibility. These two churches came into existence in the fourth century, although it is not impossible that they replaced Christian houses, in which the faithful of Rome assembled for Divine service before the time of Constantine; the legend, however, should not be alleged as proof of this fact. In many later writings (e.g. the "Liber Pontificalis") the "Pastor" or "Shepherd" in the work of Hermas is erroneously accepted as the name of the author, and, since a Roman priest Pastor is assigned an important role in the foundation of these churches, it is quite possible that the writer of the legend was similarly misled, and consequently interwove Pope Pius into his legendary narrative (see PRAXEDES AND PUDENTIANA). Two letters written to Bishop Justus of Vienne (P.L., V, 1125 sq.; Jaffé, "Regesta", I, 2nd ed., pp. 7 sq.), ascribed to Pius, are not authentic. The feast of St. Pius I is celebrated on 11 July.

Spanish dancers

Bishop Williamson allegedly criticises Motu Proprio.

From Radio Vatican German service.

The majority of the Lefebvristes are against an agreement with the Pope. So said Richard Williamson, the controversial bishop of the SSPX. As the Italian daily La Stampa quoted him, the recent motu proprio is a 'poisoned cake ". The declaration of the Pope should be thrown in the bin, according tp Williamson. - On Wednesday, Pope Benedict XVI had prohibited further acts of the SSPX such as the ordinations to the priesthood in Zaitzkofen. In the letter, the Pope united the "Ecclesia Dei" Commission, who is responsible for the SSPX, to the Congregation for the Doctrine of the Faith. With the new papal decree Benedict XVI has created the canon law structure for SSPX dialogue with the Vatican. The motu proprio of the Pope is entitled with his Latin words which begin the document "Ecclesiae unitatem "(The Unity of the Church).

Radio Vatican has, apparently got this wrong- remarks taken out of context from this interview

SSPX calls on German Justice Minister to apologise

Request to the Federal Justice Minister Brigitte Zypries

The SSPX calls on the Federal Minister of Justice Zypries to withdraw her discriminatory statements against the SSPX.

Ms. Brigitte Zypries, Federal Minister of Justice (SPD), defamed the SSPX in a terrible manner. We demand an immediate withdrawal of these allegations.

Because the SSPX plans at the CSD in Stuttgart to hold a vigil for the keeping of God's commandments, its members were described in an aggressive statement from Mrs. Zypries to the Catholic News Service as "religious extremists", who should be dealt with in the same way as the extreme right. Even comparisons with Islamist fundamentalists have been made.

We urge Ms. Zypries to immediately withdraw these allegations.

According to the Basic Law, every person in this country the right to freely express their opinion in speech, writing and image (GG Art 5 para 1). The SSPX possesses this freedom along with any other citizen. We proclaim the commandments of God as contained in Holy Scripture, and one of these is: "Thou shalt not commit adultery." If it is now banned in Germany, to make public God's commandment, then the constitutional foundations of religion (GG Art 4 para 1) have been undermined.

We therefore ask openly: Do confessing Catholics have fewer rights in the country as those who agree with the preceding opinion.

Are the words of Mrs. Zypries not a serious attack on the fundamental rights of a Catholic minority to ensure that their convictions can also be publicly known, along with everyone else’s?

By what right can a minister place Catholic clergy on an equal footing with Islamist fundamentalists?

The preamble of the Basic Law refers to the responsibility of the German people before God. We openly ask: Who is still for the Christian values, which once were held by the founding fathers of the German constitution?

Was not homosexual activity nor in the 60's a criminal offense (Penal Code § 175 / repealed in the 2nd Criminal Law Reform of July 4, 1969)? Does no one in Germany note the unimaginable loss of values?

Those who today in Germany condemn the practice of homosexuality becomes public enemies and are stamped as terror suspects. Ms. Zypries' comments are going in the direction of a dictatorship over opinions.

Pater Andreas Steiner, spokesman for the SSPX in Germany

Feast of the Holy Martyrs of Gorcum

Putting faces to the names of the martyrs

Feast of the Holy Martyrs of Gorcum

in the Church of St Nicholas, Brussels

THE GORCUM MARTYRS
martyred 9 July 1572

canonized 29 June 1867

feast day 9 July

The Martyrs
There were nineteen martyrs. Fifteen of them were residents of Gorcum (Gorinchem, a town about fifteen miles east-south-east of Rotterdam). Of the four others, one was from Heinenoord, two from Monster, and the last from Hoornaar, a village near Gorcum.

(The Roman numerals refer to the order of the statuettes of the martyrs on the sides of the reliquary, starting on the side-aisle side, altar end, going clockwise.)

I

Lenaert Veghel: see below, at end of list)
There were Eleven Franciscans:

II

Claes Pieck, born in Gorcum on 23 August 1534 of a well-to-do family. He attended school at 's-Hertogenbosch, where he entered the Franciscan Order. He read theology at the Order's own college in Louvain and was ordained priest in about 1558. He then worked as a preacher in Louvain, Brussels and Antwerp before being called to the monastery at Gorcum as Guardian, the Franciscan equivalent of "Father Superior". (Aged 38 at the time of his death)

III

Jeronymus of Weert, born in about 1522 in Weert (about 15 miles / 23 km south-east of Eindhoven). He was a Franciscan monk who, having served as parish priest in Goirle, spent a year in Jerusalem. In 1566 he was elected assistant ("vicar") to the Guardian of the monastery in Gorcum. (Aged about 50)

IV

Nicasius of Heeze, born in Heeze (a few miles south-east of Eindhoven, in the Campine) in about 1522. Heread theology at the University of Louvain and entered the Franciscan order. As a priest he lived in the Franciscanmonasteries of Leiden (Leyden), Haarlem (where he was the responsible for the tertiaries), and lastly Gorcum. Hewas a father confessor and spiritual guide. (Aged about 50)

V

Dirk Eem (or Van Embden, or Van Der Eem), born in Amersfoort in about 1499, of noble stock. A Franciscan, he was responsible for the tertiaries of his order in Gorcum. (He was in his seventies)

VI

Willehad the Dane, a Franciscan, born in about 1482 in Holstein. At the time of the Reformation he fled toEngland, from thence to Scotland and lastly to Gorcum in the Netherlands. It is interesting to note that in spite of allhis efforts to avoid capture he still became a martyr and saint at the ripe old age of 90!

VII

Govaert of Melver, (real surname Coart), was born in Melveren in about 1512. A Franciscan, he was theverger of the monastery in Gorcum. (Aged about 60)

VIII

Antonius of Weert, born in Weert (cf Jeronymus) in about 1523. Like the other Antonius he was a Franciscan mission preacher. (Aged about 50)

IX

Antonius of Hoornaar, born in Hoornaar about four miles north of Gorcum. He was a Franciscan missionpreacher.
(statuette of St. Nicholas)

X

Francois De Roye (or Van Rooy), the youngest of the ordained Franciscans. He was born of a well-to-dofamily around 1549 in Brussels, where he studied theology. He was ordained priest in about 1570. (He was in hisearly twenties.) The fact that he was a native of Brussels explains why he has a special place on one of the ends ofthe reliquary/flanked by St Michael, Patron Saint of Brussels, and St.Nicholas, Patron Saint of this church.
(statuette of St. Michael)

XI

Peter of Assche, (surname probably Van Der Slagmolen), born about 1530 in Asse near Brussels. He was aFranciscan brother who took part in the everyday tasks of running the monastery. (Aged about 42)

XII

Cornells of Wijk, born in about 1548 in Wijk near Duurstede. He was a Franciscan brother.(Aged about 24)

One Dominican:
XIII

Father Jan or Jan Van Keulea He was, it is thought, from Cologne (Koln) and was the parish priest of thevillage of Hoornaar, about four miles north of Gorcum.

Two Premonstratensians (Norbertines or White Canons):
XIV

Jacques Lacops, born in Oudenaarde in about 1541. He was a Norbertine Canon from Middelberg Abbey.In 1566, when over four hundred Roman Catholic churches were ransacked by the sea-beggars, he stoppedpreaching the Roman faith. (Sea-beggars, known as "gueux" in French and "watergueuzen" in Dutch, werefreebooters who had taken to fighting on the side of the Protestant militants.) In 1567 he returned to Catholicismand moved to Marienwaard. In about 1569, he was put in the care of his fellow Norbertine, Adriaan, who was tobecome parish priest of Monster.

XV

Adriaan of Hilvarenbeeck, born in Hilvarenbeek between 1528 and 1532. He was a Norbertine canonf rom the monastery at Witheren near Middelburg (on the coast, mid-way between Ostend and The Hague). In about1560 he became parish priest of Aagtekerke. In 1572 he was nominated parish priest of Monster. He was in hisforties.

One Augustinian:

XVI

Jan (Lenaerts) Van Oosterwijk, born in about 1504 in Oosterwijk (now Oisterwijk, a few miles south-westof VHertogenbosch). He was an Augustinian Canon and for many years bursar or steward of the monastery of TeRugge near Brielle. Towards the end of his life he was put in charge of the convent of beguines in Gorcum. He wasnearlv seventv.
Four diocesan priests:

XVII

Govaert Van Duynen was born in Gorcum around 1502. Before taking holy orders he studied theology in Paris. He worked for a number of years as parish priest in a town in the north of France, but in about 1544 hesuffered some sort of mental disturbance which reduced him to simple-mindedness. He subsequently took up asmall.benefice in Gorcum. He was in his seventies at the time of his martyrdom.

XVIII

Andries Wouters, born in about 1542. He was the parish priest of Heinenoord (about nine miles west ofDordrecht). His lifestyle was, apparently, far from exemplary. (Aged about 30)

XIX

Nicolaas Janssen, born in 1532 and nicknamed "Poppel" after his native village, which is not far fromWeelde, near Antwerp. He studied at the University of Louvain between 1553 and 1558 (probably reading liberalarts and theology). Ordained as a diocesan priest, he was sent to Gorcum in 1558 to help Lenaert Veghel. He was 30in 1572.
(statuette of St. Francis Van Outers)
( " The Blessed Virgin Mary)
" St.Boniface of Brussels, 1181-1260: relics at the Abbaye de la Cambre, Brussels)

XX

Lenaert Veghel or Vechel, born in 1527 at 's-Hertogenbosch. Between 1543 and 1556 he read liberal artsand theology at the University of Louvain. He was ordained a diocesan priest, and in 1556 was nominated parishpriest of Gorcum. He was a sensitive, anxious man. On 8th July 1572 he should have been taking a higher degree intheology...... At the time of his death he was 45.

Their Trials
(Above the statuettes, on the roof of the reliquary, are six scenes depicting the main events of the martyrdom. They start on the main nave side of the reliquary, altar end, and go anti-clockwise.)
On the night of 26th/27th June 1572, the town of Gorcum (Gorinchem) was besieged by the sea-beggars. They had thirteen boats and about one hundred and fifty men. They took prisoner the three diocesan priests, the Augustinian Canon and the eleven Franciscans who had sought refuge in the Blue Tower. Poppel Janssen was hanged by the neck from the church door with a Franciscan cincture (waist-cord), then Jet down alive. The Guardian of the Franciscans was also strung up, but the rope broke and he was brought round with a candle-flame (1st scene).

For eight days they were mocked and ill-treated, then on Sunday 6th July they were taken by boat to Brielle (2nd scene) where they were thrown into the thieves dungeon with Jan Van Keulen (parish priest of Hoomaar), to join another diocesan priest (Andries Wouters) and two premonstratensians already held captive there.

On Tuesday 8th July the prisoners appeared before Count Lumey van der Marck. The Franciscan Guardian and Lenaert Veghel, (the Parish Priest of Gorcum), upheld the authority of the Pope, whilst the two White Canons defended the Eucharist (3rd scene).

On 9th July 1572, at one o'clock in the morning, they were hanged for their adherence to the authority of the Pope and their faith in the real presence of Christ in the Eucharist (4th scene).

The Gorcum Martyrs were beatified by Pope Clement X on 14th November 1675 (5th scene) and canonized by Pope Pius IX on 29th June 1867 (6th scene).
Their Feast is celebrated each year on 9th July, the day of their martyrdom.

History of their Relics and the Reliquary
The bodies of the martyrs - who had met with their deaths in a peat barn just outside the town of Brielle -were disposed of with a minimum of effort. The Gueux dug ditches underneath the beams from which the martyrs had been hanged, so that when the victims were cut down, they fell straight into these makeshift graves. It was only in 1615 that some Catholics dared to dig up the bones and take them to the Belgian provinces, which were considered a safer resting place. For a short period the relics were kept in the collegiate church of St. Gudula/Gudule (now the Cathedral Church of St.Michael and St.Gudula), Brussels, but on 18th June 1618 they were solemnly transferred to the convent of the "Re"collets" (Grey Friars), a branch of the Franciscan Order. This convent stood opposite.our church, but it was closed in 1796 by order of the French occupying forces, then demolished, and the Butter Market was built on the site. Less than a hundred years later it too was demolished (in about 1868) to make way for the new boulevard and the Stock Exchange (Bourse). The relics were put in the care of our church, St.Nicholas-by-the-Bourse, and are preserved in a gilded reliquary dating from 1870, the work of HoIIner, a native of Kempen am Rhein in Germany. On the wall facing the reliquary is a painting which depicts the martyrs' last supper